When Ibn Fadlan arrived in Bukhara, he went to the amir’s minister, Jayhani: who is also famously the author of the lost text, Book of Roads and Kingdoms. Jayhani provided them with lodging and appointed a servant to carry out any of their hospitable needs. After “several days waiting,” Jayhani was granted a meeting with the amir, Nasr ibn Ahmed: who was either sixteen or seventeen at the time. Upon meeting Nasr ibn Ahmed, Fadlan immediately notices his lack of facial hair and his young age. Fadlan also notes that they “greeted him with the title amir.” Once they had sat down, at the amir’s command, the amir asked Fadlan about the caliph Muqutadir’s well-being. Then the amir directed his attention to the letter which demanded three things: to transfer the Arthakhushmithan funds, two letters, one that would guarantee Fadlan’s safe passage through Khwarazm and one that would provide Fadlan with an escort through the Gate of the Turk. The amir asks of Ahmad ibn Musa, recipient of the Arthakhushmithan funds, to which Fadlan says, “we left him in [Baghdad]. He was supposed to set out five days after us.” The amir wished Ahmad ibn Musa safe travels and then the conversation appears to end according to Fadlan’s record. However, Fadlan does describe the series of events that led to Ahmad ibn Musa’s imprisonment and subsequently, their twenty-eight day stay in Bukhara. Fadlan also talks about the “coinage of Bukhara.” He writes about how the Bukhara worth of currency is categorized and determined, and about what the coins are spent on. Lastly, Fadlan writes about the threat of an approaching winter that would halt their travels and how they had to leave Bukhara without Ahmed ibn Musa. 

I found Fadlan’s relationship with the amir to be surprisingly ingenuine. When Fadlan first mentioned Jayhani, he includes his occupation and his nickname, “The Venerable Support.” Yet, Fadlan first directly mentions the amir casually by name, without title. He then writes about the amir’s lack of bear and young age, assumably with condescension, since facial hair is a symbol of masculinity in Islam. Also, when Fadlan describes the circumstances surrounding Ahmad ibn Musa’s tardiness, it is unclear if the amir was clued into this part of the story or when Fadlan was made aware. It is also notable that while Fadlan spent twenty-eight days in Bukhara, staying in the house Jayhani provided, there was only one conversation recorded. Whether it be the amir’s age or how he worships or something else, Fadlan appears to look down upon him behind his back, while maintaining decorum to his face. 

Fadlan’s desire to continue his travels with safe passage through boarders is reliant on the amir’s letters. The amir is instructed by the Muqutadir to write one letter and give it to Fadlan and write another that would be sent ahead of him. The letters from the amir act as medieval passport and are necessary for traveling through warring lands. 

When Fadlan writes about the “coinage of Bukhara,” he is surprised that the coins are not weighed to distinguish worth and instead counted. He then explains the difference by giving examples of the things that are bought with the which coins. To explain how larger purchases are paid, he gives marriage doweries, property, and slaves. This part does not seem to be surprising to Fadlan.